Part 10
is justified. LTpon his death, O. was succeeded upon the throne by his son Ahab, to whom was left the task of shaking off the Syrian yoke, and who went beyond his father in making the Phoen influence along with Baahsm of prime importance in
Israel, thus leading the nation into the paths that hastened its downfall.
(2) A Benjamite, son of Becher (1 Ch 7 8).
(3) A Judahite, descendant of Perez, who lived at Jerus (1 Ch 9 4).
(4) A prince of Issachar in the time of David
(1 Ch 27 18). S. K. MosiMAN
ON, on (pX, 'on; Egyp An, Ant, Annu, probably pronounced An only, as this is often all that is written, a "stone" or "stone pillars"): Later called Heliopolis. The name On occurs only in Gen 41 45.
Obelisk at On.
50; 46 20. It occurs in one other place in LXX (Ex 1 11), where On is mentioned -ndth Pithom and Raamses as strong cities which the Israelites
out as of the very first importance, both as capital and sanctuary. The city comes from the 1st Dynasty, when it was the seat of government, and indeed must have been founded by the 1st Dynasty or have come down to it from pre-historic time. From the Illd to the Vlth Dynasty the seat of government was shifted from On to Memphis, and in the Xllth Dynasty to Diospolis. Throughout these changes On retained its religious importance. It had been the great sanctuary in the time of the Pyramid Texts, the oldest religious texts of Egypt, and judging from the evident great development of the temple of On at the time of the writing of the texts, the city must have antedated them by considerable time (Budge, Hist of Egypt, II, S3, 84, 108; Breasted, Development of Religion and Thought in Egypt, chs i, ii). The mj'th of Osiris makes even the charge against Set for the murder of Osiris to have been preferred at Heliopolis (Breasted, op. cit., 34). This certainly implies a very great age for the sanctuary at On. It contained a temple of the sun under the name Ra, the sun, and also Atum, the setting sun, or the sun of the Underworld. There was also a Phoenix Hall and a sacred object called a ben, probably a stone, and the origin of the name An, a "stone" or "pillar"
built. Heb slaves may have worked upon fortifications here, but certainly did not build the city. On is possibly referred to as D^nn Tiy , %r ha-here^,
in Isa 19 18 (see Ir-ha-heres). On may also be mentioned by Jeremiah (43 13) under the name Beth-shemesh. Ezekiel speaks of an Aven {'Q^
'dwen) (Ezk 30 17), where it is mentioned with Pibeseth (Bubastis) . Aven in this passage is almost
certainly the same as On in Gen 41 45; 46 20, as the
letters of both words are the same in the Heb. Only
the placing of the vowel-points makes any differ-
ence. If there is a mistake, it is a mistake of the Massoretes, not of the Heb writer.
There were two 0ns in Egypt: one in Upper Egypt, An-res (Hermonthis) ; the other in Lower Egypt, An-Meheet (Brugsch, Geogr.
1. Location hischr., 254, 255, nos. 1217, a, b, 1218, and De8708, 1225). The latter is the On
scription referred to in the Bible. It lay about 20 miles N. of the site of old Memphis, about 10 miles N.E. of the location of modem Cairo.
It has left until this time about 4 sq. miles of ruins within the old walls. Little or nothing remains
(cf Breasted, op. cit., 76, 11, and 71). Though the Xllth Dynasty removed the capital to Diospolis, Usertsen I (Senwesret) of that Dynasty erected a great obelisk at On in front of the entrance to the temple. The situation of this obelisk in the templearea indicates that the great temple was already more than a half-mile in length as early as the Xllth Dynasty. The mate of this obelisk on the opposite side of the entrance seems not to have been
outside the walls.
On was built at the edge of the desert, which has now retreated some 3 or 4 miles eastward, the result
of the rising of the bed of the Nile by sediment from
the inundation, and the broadening of the area of
infiltration which now carries the water of the Nile
that much to the E. The land around On has
risen about 10 ft., and the waters of infiltration at
On Onias THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2194
conversion. Now that O. was in Rome—what a strange coincidence—Paul also was in Rome.
erected until the XVIIIth Dynasty. Its foundations were discovered in 1912 by Petrie. Some scraps of the granite of the obeUsk bear inscriptions of Thothmes III. A great Hylisos wall, also discovered by Petrie in 1912, exactly similar to that of the fortified camp at Tel el Yehudiyeh, 4 miles N., makes it quite certain that these usurpers between the Old Empire and the New fortified On as the capital once more. The manifest subserviency of the priests of On in the story of Joseph makes it most probable that the old capital at On had already been subjugated in Joseph's time, and that within this old fortification still existing Joseph ruled as prime minister of Egypt. Merenptah in his Sth year began to fortify On. Sheshonk III called himself "divine prince of Annu," and seems to have made On one of the greatest sanctuaries of his long reign. On still figured in Egyp history in the rebellion against Ashurbanipal. The city has been deserted since the Pers invasion of 525 BC. Tradition makes the dwelling-place of Joseph and Mary with the child Jesus, while in Egypt, to have been near Heliopolis.
The result of their meeting was that O. was converted to Christ, through the instrumentality of the apostle ("my child, whom I have begotten in my bonds," Philem ver 10). His services had been, very acceptable to Paul, who would gladly have kept O. with him; but as he could not do this without the knowledge and consent of Philemon, he sent O. back to Colossae, to his master there.
At the same time Paul wrote to the church in Colossae on other matters, and he intrusted the Ep. to the Col to the joint care of 2. Paul's Tychicus and O. The apostle recomEpistles to mends O. to the brethren in Colossae, Colossae as a "faithful and beloved brother, and to who is one of you," and he goes on Philemon to say that Tychicus and O. will make known to them all things that have happened to Paul in Rome. Such a commendation would greatly facilitate O.'s return to Colossae.
But Paul does more. He furnishes O. with a letter written by himself to Philemon. Returning to a city where it was well known that he had been neither a Christian nor even an honest man, he needed someone to vouch for the reaUty of the change which had taken place in his fife. And Paul does this for him both in the Ep. to the Col and in that to Philemon.
The exploration of On was attempted by Schiap-
arelli, but was not carried out, and his work has not been published. In 1912 Petrie began a systematic work of excavation which, it is expected, will continue until the whole city has been examined. The only great discovery of the first season was the Hyksos wall of fortification. Its full import can only be determined by the continuance of the exploration. M. G. Kyle
With what exquisite delicacy is O. introduced! 'Receive him,' says the apostle, 'for he is my own very heart' (Philem ver 12). "The man whom the Colosslans had only known hitherto, if they knew him at all, as a worthless runaway slave, is thus commended to them, as no more a slave but a brother, no more dishonest and faithless but trustworthy; no more an object of contempt but of love" (Lightfoofs Comm. on Col, 235).
ON (pX, 'on; Avv, Aun): A Reubenite, son of Peleth, who took part with Dathan and Abiram in their revolt against Moses (Nu 16 1).
(1) Onesimus profitable.—The apostle accordmgly begs Philemon to give O. the same reception as he would rejoice to give to himself. The past history of O. had been such as to beUe the meaning of his name. He had not been "profitable"—far from it. But ah-eady his consistent conduct in Rome and his wiUing service to Paul there have changed all that; he has been profitable to Paul, and he will be profitable to Philemon too.
ONAM, o'nam (D31X, 'onam, "vigorous"; cf Onan) :
(1) "Son" of Shobal "son" of Seir the Horite (Gen 36 23; 1 Ch 1 40).
(2) "Son" of Jerahmeel by Atarah; perhaps the name is connected with Onan son of Judah (1 Ch 2 26.28).
(2) Paul guarantees.—O. had evidently stolen his master's goods before leaving Colossae, but in regard to that the apostle writes that if he has defrauded Philemon in anything, he becomes his surety. Philemon can regard Paul's handwritmg as a bond guaranteeing payment: "Put that to mme account," are his words, "I will repay it " Had Philemon not been a Christian, and had Paul not written this most beautiful letter, O. might well have been afraid to return. In the Rom empire slaves were constantly crucified for smaller offences than those of which he had been guilty. A thief and a runaway had nothing but torture or death to e.xpect.
ONAN, o'nan (1;^X , 'onan, "vigorous"; cf Onam): A "son" of Judah (Gen 38 4.8-10; 46 12; Nu26 19; 1 Ch 2 3). "The story of the untimely death of Er and Onan implies that two of the ancient clans of Judah early disappeared" (Curtis, Chron, 84). See Skinner, Gen, 452, where it is pointed out that in Gen 38 11 Judah plainly attributes the death of his sons in some way to Tamar herself. The name is aUied to Onam.
ONE, wun. See Number.
ONESIMUS, d-nes'i-mus ('Ovii(ri.(j.os, Ontsimos, ht. "profitable," "helpful" [Col 4 9; Philem ver 10]):
(3) The change which Christ makes.—But now under the sway of Christ all is changed. The master who has been defrauded now owns allegiance to Jesus. The letter, which is deUvered to him by his slave, IS written by a bound "prisoner of Jesus Christ. The slave too is now a brother in Christ, beloved by Paul: surely he will be beloved by Philemon also. Then Paul intimates that he hopes soon to be set free, and then he will come and visit them in Colossae. Will PhUemon receive him into his house as his guest?
Onesimus was a slave (Philem ver 16) 1. With belonging to Philemon who was a Paul in wealthy citizen of Colossae, and a promRome inent member of the church there. O. was still a heathen when he defrauded his master and ran off from Colossae. He found his way to Rome, where evil men tended to flock as to a common center, as Tacitus tells us they did at that period. In Rome he came into contact with Paul, who was then in his own hired house, in military custody.
(4) 'The result.—It cannot be imagined that this appeal in behalf of O. was in vain. Philemon would do more than Paul asked; and on the apostle's visit to Colossae he would find the warmest welcome, both from Philemon and from Onesimus.
What brought him into contact with Paul we do not know. It may have been hunger; it may have been the pang.s of conscience. He couid not forget that his master's house in Colossae was the place where the Christians met in their weekly assemblies for the worship of Christ. Neither could he forget how Philemon had many a time spoken of Paul, to whom he owed his
John Rutherfurd
2195 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA On Onias
ONESIPHORUS, o-ng-sif'6-rus ('OvT|(rC<i)opos, Oneslphoros, lit. "profit bringei'" [2 Tim 1 16; 4 19]) : Onesiphorus was a friend of
gathered round the subject of prayers for the dead, a practice which has no foundation in Scripture.
John Rdtherfdrd ONIARES, g-nl'a-rez, 6-ni-a'rez: 1 Mace 12 19 AV = RV Arids (q.v.).
1. The the apostle Paul, who mentions him Friend of twice when writing to Timothy. In Paul the former of the two passages where his name occurs, his conduct is contrasted with that of Phygellus and Hermogenes and others—all of whom, like O. himself, were of the province of Asia—from whom Paul might well have expected to receive sympathy and help. These persons had "turned away" from him. O. acted in a different way, for "he oft refreshed me, and was not ashamed of my chain; but, when he was in Rome, he sought me diligently, and found me."
ONIAS, O-nl'as ('Ov£as, Onias): There were 3 high priests of the name of Onias, and a 4th Onias who did not become a high priest but was known as the builder of the temple of Leontopolis (Jos, Ant, XIII, iii, 1-3). Only two persons of the name are mentioned in the Apoc—Onias I and Onias III.
(1) Onias I, according to Jos {Ant, XI, viii, 7), the son of Jaddua and father of Simon the Just
(ib, XII, ii, 5; Sir 50), and, according to 1 Mace 12 7.20, a contemporary of Areus (Arius), king of Sparta, who reigned 309-265 BC (Diod. xx.29). This Onias was the recipient of a friendly letter from Areus of Sparta (1 Mace 12 7; see MSS readings here, and 12 20). Jos {Ant, XII, iv, 10) represents this letter as written to Onias III, which ia an error, for only two Areuses are known, and Areus II reigned about 255 BC and died a child of 8 years (Pans. iii. 6. 6). The letter—if genuine—exists in two copies (Jos, Ant, XII, iv, 10, and 1 Mace 12 20 ff) (see Schilrer, Hist of the Jewish People, 4th ed, I, 182 and 237).
O. was one of the Christians of the church in Ephesus; and the second passage, where his name
is found, merely sends a message of greeting from Paul, which Timothy in Ephesus is requested to deliver to "the household of O." (AV).
O. then had come from Ephesus to Rome. It was to Paul that the church at Ephesus owed its
origin, and it was to him therefore that
2. Visits O. and the Christians there were inPaul in debted for all that they knew of Christ. Rome O. gratefully remembered these facts, and having arrived in Rome, and learned that Paul was in prison, he "very diligently" sought for the apostle. But to do this, though it was only his duty, involved much personal danger at that particular time. For the persecution, inaugurated by Nero against the Christians, had raged bitterly; its fury was not yet abated, and this made the profession of the Christian name a matter which involved very great risk of persecution and of death.
(2) Onias III, son of Simon II (Jos, Ant, XII,
iv, 10), whom he succeeded, and a contemporary of Seleucus IV and Antiochus Epiphanes (2 Mace 3 1; 4 7) and father of Onias IV. He was known for his godliness and zeal for the law, yet was on such friendly terms with the Seleucids that Seleucus IV Philopator defrayed the cost of the "services of the sacrifices." He quarreled with Simon the Benjamite, guardian of the temple, about the market buildings (Gr aedileship). Being unable to get the better of Onias and thirsting for revenge, Simon went to Apollonius, governor of Coele-Syria and Phoenicia, and informed him of the "untold sums of money" lodged in the treasury of the temple. The governor told the king, and Seleucus dispatched his chancellor, Heliodorus, to remove the money. Onias remonstrated in vain, pleading for the "deposits of widows and orphans." Heliodorus persisted in the object of his mission. The high priest and the people were in the greatest distress. But when HeUodorus had already entered the temple, "the Sovereign of spirits, and of all authority caused a great apparition," a horse with a terrible rider accompanied by two strong and beautiful young men who scourged and wounded Heliodorus. At the intercession of Onias, his life was spared. Heliodorus advised the king to send on the same errand any enemy or conspirator whom he wished punished. Simon then slandered Onias, and the jealousy having caused bloodshed between their followers, Onias decided to repair in person to the king to intercede for his country. Apparently before a decision was given, Seleucus was assassinated and Epiphanes succeeded (175 BC). Jason, the brother
Paul was not the man to think lightly of what his Ephesian friend had done. He remembered too, "in how many things he ministered at Ephesus." And, writing to Timothy, he reminded him that O.'s kindly ministrations at Ephesus were already well known to him, from his residence in Ephesus, and from his position, as minister of the church there.
It should be observed that the ministration of O. at Ephesus was not, as AV gives it, "to me," that is, to Paul himself. "To me" is omitted in RV. What O. had done there was a wide Christian min-
istry of kindly action; it embraced "many things," which were too well known—for such is the force of the word—to Timothy to require repetition.
The visits which O. paid to Paul in his Rom prison were intensely "refreshing." And it was not once or twice that he thus visited the chained prisoner, but he did so ofttimes.
Though O. had come to Rome, his household had remained in Ephesus; and a last salutation is sent to them by Paul. He could not write
3. His again, ashewasnowready to beoffered, Household and his execution could not long be delayed. But as he writes, he entertains the kindest feelings toward O. and his house-
of Onias, having offered the new king larger revenue, secured the priesthood, which he held until he himself was similarly supplanted by Menelaus, Simon's brother (2 Mace 4 23; Jos, Ant, XII, v,
hold, and he prays that the Lord will give mercy to the household of O.
1, says Jason's brother). Menelaus, having stolen golden vessels belonging to the temple to meet his promises made to the king, was sharply reproved by Onias. Menelaus took revenge by persuading Andronicus, the king's deputy, to entice Onias by
He also uses these words in regard to O. himself: "The Lord grant unto him to find mercy of the Lord in that day." It is not clear whether O. was
living, or whether he had died, before Paul wrote
this ep. Different opinions have been held on the
false promises of friendship from his sanctuary at Daphne and treacherously slay him—an act which caused indignation among both the Jews and the Greeks (2 Maco 4 34 ff). Jos {Ant, XII, v, 1) says that "on the death of Onias the high priest, Antiochus gave the high-priesthood to his brother Jesus [Jason]," but the account of 2 Mace given
subject.
The way in which Paul refers twice to "the household fRV "house"] of Onesiphorus," makes it possible that O. himself had died. If this is so but certainty is impossible—the apostle's words
in regard to him would be a pious wish, which has nothing in common with the abuses which have
Onions Ophir THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2196
transliteration of the LXX owxo., dnucha, ace. of
above is the more probable. Some see in Dnl 9
ovu|, omix, which means "nail," "claw," "hoof," and
26; 11 22 reference to Onias III (Schiirer, 4th ed,
also "onyx," a precious stone. The forrn "onycha" was perhaps chosen to avoid confusion with "onyx," the stone. The Heb sh'heleth occurs only in Ex 30 34 as an ingredient of the sacred incense. It is supposed to denote the horny operculum found in
I, 194 ff; III, 144). S. Angus
ONIONS, un'yunz (D""^??, h'sclllm; Kp6|i(ivov,
hr6nimuon) : One of the delicacies of Egypt for which the children of Israel pined in the wilderness
^ The operculum is a disk attached to the upper side of
certain species of marine gasteropod molluscs.
(Nu 11 5). The onion, allium cepa (N.O. lAliaceae),
is known in Arab, as busal and is cultivated all over
the hinder part of the "foot" of the mollusc. When
Syria and Egypt ; it appears to be as much a favor-
the animal draws itself into its shell, the hinder part of the foot comes last, and the operculum
ite in the Orient today as ever.
closes the mouth of the shell. The operculum, which may be horny or stony, is absent in sorne
ONLY BEGOTTEN, on'li be-got"n (liovo-ycvVis, monogents): Although the Eng. words are found only 6 t in the NT, the Gr word appears 9 t, and often in the LXX. It is used literally of an only
species. The horny opercula when burned emit a pecuhar odor, and are still used in combination with other perfumes by the Arab women of LTpper Egypt and Nubia. (See Sir S. Baker, The Nile
child: "the only son of his mother" (Lk 7 12); "an only daughter" (8 42); "mine only child" (9 38); "Isaac .... his only begotten" (He 11 17). In
Tributaries of Abyssinia, cited by EB, s.v. "Onycha.") Alfred Ely Day
all other places in the NT it refers to Jesus Christ as "the only begotten Son of God" (Jn 1 14.18; 3 16.18: 1 Jn 4 9). In these passages, too, it might be tr<^ as "the only son of God"; for the emphasis seems to be on His uniqueness, rather than on His sonship, though both ideas are certainly present. He is the son of God in a sense in which no others
ONYX, on'iks, o'niks. See Stones, Precious.
OPEN, o'p'n: In the OT represents chiefly nns
, pathah, but also other words, as ^153, galdh, "to uncover"; of the opening of the eyes in vision, etc (thus Balaam, Nu 22 31; 24 4; cf Job 33 16; 36 10; Ps 119 18; Jer 32 11.14). In the NT the usual word is dpotyu, anoigo (of opening of mouth, eyes, heavens, doors, etc). A peculiar word,
are. "Monogenes describes the absolutely unique relation of the Son to the Father in His Divine nature; prototokos describes the relation of the Risen Christ in His glorified humanity to man" (Westcott on He 1 6). Christ's uniqueness as it appears in the above passages consists of two things
Tpax^yXifo/xai, trachelizomai (lit. to have the neck bent back, to be laid bare), is used for "laid open" before God in He 4 13. OPEN PLACE: (1) The "open place" of Gen 38 14 AV, in which Tamar sat, has come from a misunderstanding of the Heb, the translators having taken b'phethah 'enayim to mean "in an opening pubhcly," instead of "in an opening [i.e. a gatel of Enaim" (cf Prov 1 21 in the Heb). RV has corrected; see Enaim. (2) In 1 K 22 10
(a) He reveals the Father: "No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him" (Jn I 18). Men therefore behold His glory, "glory as of the only begotten from the Father" (1 14). (b) He is the mediator of salvation: "God hath sent his only begotten Son into the world that we might
live through him" (1 Jn 4 9; Jn 3 16); "He that believeth not [on him] hath been judged already"
II 2 Ch 18 9 RV relates that Ahab and Jehoshaphat sat "each on his throne, arrayed in their robes, in an open place [m "Heb a threshing-floor," AV "a void place"] at the entrance of the gate of Samaria." The Heb here is awkward, and neither the LXX nor the Syr seems to have read the present text in 1 K 22 10, the former having "in arms, at the gate of Samaria," and the latter "in manycolored garments." Consequently various attempts have been made to emend the text, of which the simplest is the omission of b'ghdren, "in an open place." If, however, the text is right—as is not impossible—the open place is a threshing-floor
(Jn 3 18). Other elements in His uniqueness may be gathered from other passages, as His sinlessness, His authority to forgive sins. His unbroken communion with the Father, and His unique knowledge of Him. To say that it is a uniqueness of nature or essence carries thought no farther, for these terms
still need definition, and they can be defined only in terms of His moral consciousness, of His revelation of God, and esp. of His intimate union as Son with the Father (see also Begotten; Person OF Christ; Son of God).
The reading "God only begotten" in Jn 1 18 RVm, though it has strong textual support, is improbable, and can well be explained as due to orthodox zeal, in opposition to adoptionism. See Grimm-Thayer, Lexicon; Westcott, ad loc.
close to the gate. See the commentaries.
Burton Scott Easton OPERATION, op-er-a'shun (n'ffiyU, ma'aseh, "work"; eve'pYeia, energeia, lv4p-yT||jia, energema, "energy"): Twice used in the OT of God's creative work (Ps 28 4.5; Isa 5 12). The Holy Spirit's inworhing and power are manifest in the bestowal of spiritual gifts on individuals and on the church
T Rees ONO, 5'no ("la'lX, 'ono; B, 'Hvav, Ondn, A,
'Clviii, Ono, and other forms): A town mentioned along with Lod as fortified by certain Benjamites
(1 Ch 8 12). The Mish CArakhtn, ix.6) says that Joshua fortified it, but there is no such early notice of it in Scripture. It was occupied by Benjamites after the return from exile (Ezr 2 33; Neh 7 37; II 35). In one of the villages in the plain of Ono, Sanballat and his friends vainly tried to inveigle Nehemiah into a conference (6 2). It is represented by the modem Kefr 'And, which lies to the N.W.
(1 Cor 12 6 AV), and in the resurrection of Jesus Christ, through which energy or operation of God those dead in sins are, through faith, raised to newness of life (Col 2 12 AV).
OPHEL, o'fel (bs'yn, ha-'ophel [2 Ch 27 3; 33 14; Neh 3 26 f; 11 21; and without article, Isa 32 14 and Mio 4 8; also 2 K 6 24]): There has been considerable divergence of opinion with regard to the meaning of tliis name. Thus in all the references given above with the art., 1 Meaning ^^ '^''"^ simply "Ophel," but AV adds
of Lydda. In 1 Esd 5 22, the name appears as "Onus." W. EwiNG
ONUS, o'nus. See Ono.
't -KT „„ ° in m "the towel "; in Isa 32 14, "the hiU" 01 IMame with m "Ophel," but AV "the forts," m "clifts"; Mic 4 8, "the hill," m "Heb Ophel,"butAV "the stronghold"; 2 K 5 24, "the hill,"
ONYCHA, on'i-ka (n'irnp, sh'helelh; cf Arab.
'ii\^ , suhdlat, "filings," "husks"): "Onycha" is a
2197 THE INTERNATIONAL STANDARD BISLE ENCYCLOPAEDIA Onions Ophir
m "Heb Ophel," but AV "the tower," m "secret jjlace." It is true that the other occuri'ences of the word in 1 S 5 9.12; 6 5 f, where it is tr<i "tumors," and Hab 2 4, where a verbal form is tr<' "puffed up," seem to imply that one meaning assigned to the root may be that of "swelling." Recently Dr. Burney (PEF, January, 1911) has produced strong arguments in favor of Ophel, when Hsed as the name of a locality, meaning "fortress."
scarcely any other theory is possible except that it occupied the site of that ancient fortress.
E. W. G. Masterman OPHIR, o'fSr, o'fir (TiBIS [Gen 10 29], "ISIX
[1 K 10 11], I^BX, 'dphlr): The 11th in order of the sons of Joktan (Gen 10 29 = 1 Ch 1. Scrip1 23). There is a clear reference also tural Referto a tribe Ophir (Gen 10 30). Ophir ences is the name of a land or city somewhere to the S. or S.E. of Pal for which Solomon's ships along with Phoen vessels set out from Ezion-geber at the head of the Gulf of Akabah, returning with great stores of gold, precious stones and "almug"-wood (1 K 9 28; 10 11; 2 Ch 9 10; IK 22 48; 2 Ch 8 18). We get a fuller list of the wares and also the time taken by the voyage if we assume that the same vessels are referred to in 1 K 10 22, "Once every three years came the navy of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks." The other products ma,y not have been native to the land of Ophir, but it is certain that the gold at least was produced there. This gold was proverbial for its purity, as is witnessed by many references in the OT (Ps 45 9; Job 28 16; Isa 13 12; 1 Ch 29 4), and, in Job 22 24, Ophir is used for fine gold itself. In addition to these notices of Ophir, it is urged that the name occurs also in two passages under the form "Uphaz" (Jer 10 9; Dnl 10 S). At all times the geographical position of Ophir has been a subject of dispute, the claims of three
Three places are known to have received this name: (1) A certain place on the east hill of Jerus,
S. of the temple; to this all the pas2. Three sages quoted above—except one Ophels refer. (2) The "Ophel," tr^ "hill," situated apparently in Samaria (cf 2 K 5 3), where Gehazi took his ill-gotten presents from the hands of the servants of Naaman the Syrian. The tr "tower" would suit the sense at least as well. It was some point probably in the wall of Samaria, perhaps the citadel itself. (3) The third reference is not Bib., but on the M S, an inscription of Mesha, king of Moab, contemporary with Omri. He says: "I built KRHH [?_Karhah], the wall of y'dnm, and the wall of 'Ophel and I built its gates and I built its towers." In comparing the references to (1) and (3), it is evident that if Ophel means a "hill," it certainly was a fortified hill, and it seems highly probable that it meant some "artificial swelling in a fortification, e.g. a bulging or rounded keep or enceinte" (Burney, loc. cit.). Isa 32 14 reads, "The palace shall be forsaken; the populous city shall be deserted; the hill [Ophel] and the watch-tower shall be for dens for ever." Here we have palace, city and watch-tower, all the handiwork of the builder. Does it not seem probable that the Ophel belongs to the same category?
different regions being principally 2. Geoadvanced, namely (1) India and the graphical Far East, (2) Africa, (3) Arabia. Position (1) India and the Far East.—All the wares mentioned are more or less appropriate to India, even including the fuller list of 1 K 10 22. "Almug"-wood is conjectured to be the Indian sandal-wood. Another argument is based on the resemblance between the LXX form of the word (Sopherd) and the Coptic name for India (Sophir). A closer identification is sought with Abhira, a people dwelling at the mouths of the Indus.
The situation of the Ophel of Jerus is very definitely described. It was clearly, from the references (Neh 3 26.27; 2 Ch 27 3; 33 3. The 14), on the east hill S. of the temple. Ophel of Jos states {BJ, V, iv, 2) that the Jerusalem eastern wall of the city ran from Siloam "and reaches as far as a certain place which they called Ophlas when it was joined to the eastern cloister of the temple." In BJ, V,
_ Supara, an ancient city on the west coast of India near the modern Goa, is also suggested. Again, according to Wildman, the name denotes a vague extension eastward, perhaps as far as China.
vi, 1, it states that "John held the temple and the parts thereto adjoining, for a great way, as also 'Ophla,' and the Valley called the 'Valley of the Cedron.' " It is noticeable that this is not identical with the "Acra" and "Lower City" which was held by Simon. There is not the slightest ground for applying the name Ophel, as has been so commonly done, to the whole southeastern hill. In the days of Jos, it was a part of the hill immediately S. of the temple walls, but the OT references suit a locality nearer the middle of the southeastern hill. In the
(2) Africa.—This country is the greatest goldproducing region of the three. Sofala, a seaport near Mozambique on the east coast of Africa, has been advanced as the site of Ophir, both on linguistic grounds and from the nature of its products, for there all the articles of 1 K 10 22 could be procured. But Gesenius shows that Sofala is merely the Arab, form of the Heb sh'phelah. Interest in this region as the land of Ophir was renewed, however, by Mauch's discovery at Zimbabye of great ruins and signs of old Phoen civilization and worked-out gold mines. According to Bruce (I, 440), a voyage from Sofala to Ezion-geber would have occupied quite three years owing to the monsoons.
art. ZiON (q.v.) it is pointed out that that name does not occur (except in reference to the Jebusite city) in the works of the Chronicler, but that "theOphel," which occurs almost alone in these works, is apparently used for it. Mio 4 8m seems to confirm this view: "O tower of the flock, the Ophel of the daughter of Zion." Here the "tower of the flock" may well refer to the shepherd David's stronghold, and the second name appears to be a synonym for the same place.
(3) Arabia.—The claim of Southeastern Arabia as the land of Ophir has on the whole more to support it than that of India or of Africa. 'The Ophir of Gen 10 29 beyond doubt belonged to this region, and the search for Ophir in more distant lands can be made only on the precarious assumption that the Ophir of K is not the same as the Ophir of Gen. Of the various products mentioned, the only one which from the OT notices can be regarded as clearly native to Ophir is the gold, and according to Pliny and Strabo the region of Southeastern Arabia bordering on the Persian Gulf was a famous gold-producing country. The other wares were not necessarily produced in Ophir, but were prob-
Ophel then was probably the fortified site which in earlier days had been known as "Zion" or "the City of David." King Jotham "built much" "on the wall of Ophel" (2 Ch 27 3). King Manasseh "built an outer wall to the city of David, on the west side of Gihon, in the valley, even to the entrance at the fish gate ; and he compassed Ophel about with it, and raised it up to a very great height" (2 Ch 33 14). It was clearly a fortified place of great importance, and its situation must have been so near that of the ancient "Zion" that
Ophni Ordain THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2198
1 K 18 21, ARV "How long go ye limping between the two sides?"). In Ecclus 3 24, we have, "For many are deceived by their own vain opinion"
ably brought there from more distant lands, and thence conveyed by Solomon's merchantmen to Ezion-geber. If the duration of the voyage (3 years) be used as evidence, it favors this location of Ophir as much as that on the east coast of Africa. It seems therefore the least assailable view that Ophir was a district on the Persian Gulf in Southeastern Arabia and served in old time as an emporium of trade between the East and West.
{hnpolepsis, "a taking up," "a hasty judgment"), RV "The conceit of many hath led them astray."
W. L. Walker OPOBALSAMUM, op-o-bal'sa-mum : RVm
in Ex 30 34. See Stacte.
OPPRESSION, o-presh'un: Used in AV to trans-
A. S. Fulton OPHNI, of'ni(ij5yn, ha-'ophni; 'A<^v^, Aphnt'): A place in the territory of Benjamin (Josh 18 24). The modern Jifneh, in a fine vale W. of the road to Nahlus and 2| miles N.W. of Bethel, might suit as to position; but the change in the initial letter from ''ain to jim is not easy. This is the Gophna of the rabbis (cf Jos, BJ, III, iii, .5).
late a variety of Heb words, all of which, however, agree in the general sense of wrong done by violence
to others. There are a few cases where the reference
is to the oppression of Israel by foreigners, as by
their Egyp masters (Ex 3 9; Dt 26 7), or by Syria
(2 K 13 4), or by an unmentioned nation (Isa 30 20 AVm). In all these cases the Heb original is
fnb , lahas. But in the vast number of cases the
OPHRAH, of'ra (H^^y , 'ophrah; B, 'A4>pd, Aphrd, A, 'Ie<|)paea, lephrathd, etc)
reference is to social oppression of one kind or another within Israel's own body. It is frequently the theme of psalmist and prophet and wise man. The poor and weak must have suffered greatlj^ at the hands of the stronger and more fortunate. The word lahai;., various forms of the V piP? , 'dshak, and other words are used by the writers as they express their sorrow and indignation over the wrongs of their afflicted brethren. In his own sorrow, Job remembers the suffering of the oppressed
(1) A town in the territory allotted to Benjamin named between Parah and Chephar-ammoni (Josh 18 23). It is mentioned again in 1 S 13 17. The Philis who were encamped at Michmash sent out marauding bands, one of which went westward, another eastward, down "the valley of Zeboim toward the wilderness"; the third "turned unto the way that leadeth to Ophrah, unto the land of Shual." This must have been northward, as Saul commanded the passage to the S. Onom places it 5 Rom miles E. of Bethel. A site which comes near to fulfilling these conditions is et-Taiyebeh, which stands on a conical hill some 5 miles N.E. of Beitln. This is possibly identical with "Ephron" (2 Ch 13 19), and "Ephraim" (Jn 11 54).
(Job 35 9; 36 15); it is a frequent subject of song
in the Pss (Ps 12 5; 42 9; 43 2; 44 24; 55 3; 119 134); the preacher observes and reflects upon
its prevalence (Eccl 4 1; 5 8; 7 7 AV); the prophets Amos (3 9), Isaiah (5 7; 59 13), Jeremiah (6 6; 22 17) and Ezekiel (22 7.29) thundered against it.
It was exercised toward strangers and also toward the Israelites themselves, and was never wholly overcome. In Jas 2 6, "oppress" is the rendering of KaraivvauTtiw^ katadimasleiio, "to exercise harsh control over one," "to use one's power against one."
(2) A city in the tribal lot of Manasseh W. of Jordan. It is mentioned only in connection ivith Gideon, whose native place it was, and with his son Abimelech (Jgs 6 11, etc). It was, indeed, family property, belonging to Joash the Abiczrite, the father of Gideon. It was apparently not far from the plain of Esdraelon (vs 33 f), so that Gideon and his kinsmen smarted under the near presence of the oppressing Midianites. Manasseh, of course, as bordering on the southern edge of the plain, was in close touch with the invaders. At Ophrah, Gideon reared his altar to Jeh, and made thorough cleansing of the instruments of idolatry. After his great victory, he set up here the golden ephod made from the spoils of the enemy, which proved a snare to himself and to his house (8 27). Here he was finally laid to rest. It was at Ophrah that Abimelech, aspiring to the kingdom, put to death upon one stone three score and ten of his brethren, rs possible rivals, Jotham alone escaping alive (9 b). Apparently the mother of Abimelech belonged to Shechem; this established a relationship with that town, his connection with which does not therefore mean that Ophrah was near it.
William Joseph McGlothlin OR, or: The word is used once for either (1 S 26 lO), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his jouthe" {Piers Plowman [B], VII, 93; cf Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90 2; Ecclus 18 19), which ARV substitutes in Eccl 12 6 (cf vs 1.2); Cant 6 12; Dnl 6 24.
ORACLE, or'a-k'l: (1) A Divine utterance delivered to man, usually in answer to a request for guidance. So in 2 S 16 23 for inT, dabhar ("word," as in RVm). The use in this passage seems to indicate that at an early period oracular utterances were sought from Jeh "by the Israelites, but the practice certainly fell into disuse at the rise of prophecy, and there are no illustrations of the means employed (1 S 14 18.19.36-42, etc, belong rather to Divination [q.v.]). In RVm of such passages as Isa 13 1, "oracle" is used in the titles of certain special prophecies as a substitute for Burden (q.v.) (S?'lBB, massd'), with considerable advantage (esp. in Lam 2 14). (2) In heathen temples "oracle" was used for the chamber in which the utterances were delivered (naturally a most sacred part of the structure). This usage, coupled with a mistake in Heb philology (connecting ~l''3'l
No quite satisfactory identification has yet been suggested. Conder {FEES, 187G, 197) quotes the Samaritan Chronicle as identifying Ferata, which is 6 miles W. of Nablus, with an ancient Ophra, "and the one that suggests itself as most probably identi-
cal is Ophrah of the Abiezerite." But this seems too far to the S.
(3) A man of the tribe of Judah, son of Meonothai (1 Ch 4 14). W. Ewing
OPINION, 6-pin'yun (?'n, de°', D"'5?'0, s'Hpplni)
d'hhlr, "hinder part," with 13"! , dihhcr, "speak"), caused EV to give the title "oracle" to the Most Holy Place of the Temple, in 1 K 6 5, etc, foUowmg the example of Aquila, Symmachus and Vulg. But the title is very unfortunate, as the Most Holy Place had nothing to do with the dehvery of oracles, and RV should have corrected (cf Ps 28 2 m).
"Opinion" occurs only 5 t, thrice in Job (32 6.10.
17) as the tr of def\ "knowledge," "opinion" (in the address of Elihu), and once of K''ippirn, from ^d'aph, "to divide or branch out," hence division or party, unsettled opinion (in the memorable appeal of
Elijah, "How long halt ye between two opinions?"
2199 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Ophni Ordain
(3) In the NT EV employs "oracle" as the tr of
being: "When first this order [i.e. the Garter] was ordained, my Lord" (Shakespeare). So in IK 12 32, "Jeroboam ordained a feast in the 8th month" (ver 33); Nu 28 6; Ps 8 2.3; Isa 26 12; 2 Esd 6 49 AV (RV "preserve"); Sir 7 1.5; Gal 3 19.
X6710J', logion, "saying," in four places. In all, Divine utterances are meant, specialized in Acts 7 38 as the Mosaic Law ("living oracles" = "commandments enforced by the living God"), in Rom 3 2 as the OT in general, and in He 5 12 as the revelations of Christianity (6 2.3). In 1 Pet 4 11 the meaning is debated, but probably the command
(3) To decree, give orders, prescribe:
" And doth the power that man adores
Ordain their doom ? " —Byron. So Est 9 27, "The Jews ordained .... that they would keep these two days according to the writing thereof"; 1 Esd 6 34; 2 Esd 7 17; 8 14 AV; Tob 1 6; 8 7 AV (RV "command"); Ad Est 14 9; 1 Mace 4 59; 7 49; Acts 16 4; Rom 7 10 AV; 1 Cor 2 7; 7 17; 9 14; Eph 2 10 AV. (4) To set apart for an office or duty, appoint, destine: "Being ordained his special governor" (Shakespeare). Frequent in EV. When AV has "ordain" in this sense, RV generally substitutes "appoint"; e.g. "He [Jesus] appointed [AV "ordained"] twelve, that they might be with him" (Mk 3 14). So 2 Ch 11 15; Jer 1 5; Dnl 2 24; 1 Esd 8 49; 1 Maco 3 55; 10 20; Jn 15 16; Acts 14 23; 1 Tim 2 7; Tit 1 5; He 6 1; 8 3. RV .substitutes "formedst" in Wisd 9 2, "recorded" in Sir 48 10, "become" in Acts 1 22, "written of" (m "set forth") in Jude ver 4, but retains "ordain" in the sense of "appoint," "set apart," in 2 K 23 5; 1 Ch 9 22; 1 Esd 8 23; Ad Est 13 6; Acts 10 42; 13 48; 17 31; Rom 13 1. (5) To appoint ceremonially to the ministerial or priestly office, to confer holy orders on. This later technical or ecclesiastical sense is never found in EV. The nearest approach is (4) above, but the idea of formal or ceremonial setting-apart to office (prominent in its modern usage) is never implied in the word.
is addressed to those favored by a supernatural "gift of speech." Such men must keep their own personality in the background, adding nothing of their own to the inspired message as it comes to them. Burton Scott Easton
ORACLES, SIBYLLINE, sib'i-lin, -lin. See Apocalyptic LiTERATDRE, V.
ORATOR, or'a-ter, ORATION, 6-ra'shun: The word "orator" occurs twice: (1) As AV rendering
of iBnb , lahash; only Isa 3 3, "the eloquent orator," AVm "skilful of speech," where RV rightly substitutes "the skilful enchanter." The word lahash
is probably a mimetic word meaning "a hiss," "a whisper," and is used in the sense of "incantatioUj" "charm." Hence n'bhon lahash means "skilful m incantation," "expert in magic." See Divination; Enchantment. (2) As the rendering of ^rjTup, rhetor, the title applied to TertuUus, who appeared as the advocate of the Jewish accusers of Paul before Felix (Acts 24 1). The proceedings, as was generally the case in the provincial Rom courts, would probably be conducted in Lat, and under Rom modes of procedure, in which the parties would not be well versed; hence the need of a professional advocate. Rhetor is here the equivalent of the older Gr sunegoros, "the prosecuting counsel," as opposed to the sundikos, "the defendant's advocate."
Ordination: The act of arranging in regular order, esp. the act of investing with ministerial or sacerdotal rank (ordo), the setting-apart for an office in the Christian ministry. The word does not occur in EV. The NT throws but little light on the origin of the later ecclesiastical rite of ordination. The 12 disciples were not set apart by any formal act on the part of Jesus. In Mk 3 14; Jn 15 16, the AV rendering "ordain" is, in view of its modern usage, misleading; nothing more
Oration occurs only in Acts 12 21: "Herod .... made an oration unto them" {IS-qixijybpd
irpi^ auTois, edemegorei pros autous). The vb. demegoreo, "to speak in an assembly" (from dtmos, "people," agoreuo, "to harangue"), is often found in
classical Gr, generally in a bad sense (Lat concionari) ; here only in the NT.
D. Miall Edwards ORCHARD, or'cherd: (1) CinS, parde:?, from Old Pers, "a walled-in inclosure"; rapideic-os,
is implied than an appointment or election. In Jn 20 21-23, we have indeed a symbolic act of consecration ("He breathed on them"), but "the act is described as one and not repeated. The gift was once for all, not to individuals but to the abiding body" (Westcott, ad loc). In the Apostolic age there is no trace of the doctrine of an outward rite conferring inward grace, though we have instances of the formal appointment or recognition of those who had already given proof of their spiritual qualification. (1) The Seven were chosen by the brethren as men already "full of the Spirit and of wisdom," and were then "appointed" by the Twelve, who prayed and laid their hands upon them (Acts 6 1-6). (2) The call of Barnabas and Saul came direct from God (Acts 13 2, "the work whereunto I have called them"; ver
parddeisos, a word in classical Gr applied to the garden of Babylon (Diodorus Siculus xi.lO) and to a game park (Xen. Anab. i.2, 7). See Neh 2 8, "forest," m "park"; Cant 4 13, "orchard," m "paradise" (of pomegranates) ; Eccl 2 5, "parks," AV "orchards"; see Paradise. (2) ktjtos, ktpos, "garden" or "orchard": "a white thorn in an orchard" (Bar 6 71).
ORDAIN, or-dan', ORDINATION, 6r-di-na'- shun (Lat ordinare, "to set in order," "to arrange";
in post-Augustan Lat "to appoint to office"; from
ordo, gen. ordinis, "order," "arrangement"): In AV the vb. "to ordain" renders as many as 3.5
different words (11 Heb words in the OT, 21 Gr words in Apoc and the NT, and 3 Lat words in Apoc). This is due to the fact that the Eng. word has many shades of meaning (esp. as used in the time AV was made), of which the following are the
4, they were "sent forth by the Holy Spirit"). Yet certain prophets and teachers were instructed by the Holy Spirit to "separate" them (i.e. pub-
licly) for their work, which they did by fasting and praying and laying on of hands (ver 3). But it was utterly foreign to Paul's point of view to regard the church's act as constituting him an apostle (cf Gal 1 1). (3) Barnabas and Paul are said to have "ordained," RV "appointed" (x^V-
chief: (1) To set in order, arrange, prepare:
"All things that we ordained festival,
Turn from their office to black funeral.
' —Shakespeare, Romeo and Juliet, IV, v, 84.
This meaning is now obsolete. It is found in AV of Ps 132 17; Isa 30 33; He 9 6 (in each of which
Ton-fjcravTes, cheirotontsantes, "elect," "appoint," without indicating the particular mode of appointment), elders or presbyters in every city with prayers and fasting (Acts 14 23). So Titus was instructed by Paul to "appoint elders in every
cases RV or m substitutes "prepare"); 1 Ch 17 9 (RV "appoint";; Ps 7 13 (RV "maketh"); Hab 1
12 (also RV). (2) To establish, institute, bring into
Order Ornament THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2200
city" in Crete (Tit 1 5). (4) The gift of Timothy for evangelistic work seems to have been formally recognized in two ways: (o) by the laying on of the hands of the presbytery (1 Tim 4 14), (6) by the laying on of the hands of Paul himself (2 Tim
must be interpreted to mean "There is nothing that can be compared unto thee." As the fundamental meaning of 'drakh is arrangement in space, that of ^ddhar is order or sequence in
time. In later Heb ^edher was used
1 6). The words "Lay hands hastily on no man"
2. Sequence in the sense of "program." In Job in Time 10 22 15' .fdhdrim, absence of regular-
(1 Tim 5 22) do not refer to an act of ordination, but probably to the restoration of the penitent. The reference in He 6 2 is not exclusively to ordination, but to all occasions of laying on of hands (see Hands, Imposition of). From the few instances mentioned above (the only ones found in the NT), we infer that it was regarded as advisable that persons holding high office in the church should be pubhcly recognized in some way, as by laying on of hands, fasting, and pubho prayer. But no great emphasis was laid on this rite, hence "it can hardly be likely that any essential principle was held to be involved in it" (Hort, The Christian Ecclesia, 216). It was regarded as an outward act of approval, a symbolic offering of intercessory prayer, and an emblem of the solidarity of the Christian community, rather than an indispensable channel of grace for the work of the ministry. (For the later ecclesiastical doctrine and rite see Edwin Hatch's valuable art. on "Ordination" in the Diet. Christian Anliq.) D. Miall Edwards
ity, in the description of the uncertain period that follows death probably means "eonfusion in time." (The LXX [0^7705, pheggos] suggests, in the place of s'dhdrmi, a word for "light," possibly (ohdrayitn.) In the NT we find "order" used of time in connection with the resurrection of the dead (1 Cor 15 23 [tagtna]) and of a succession of places visited (Acts 18 23 [kathexes]). The phrase "in order unto" (Ps 119 38) expresses causal sequence and hence purpose.
The idea of classification is present in the Heb takan, tr"* "set in order," with reference to a collec-
tion of proverbs (Eccl 12 9). The
3. Classisame stem is used with reference to the flcation and arranging of singers before the altar Organi- (Heb Ecclus 47 9). The classificazation tion of priests according to their service is spoken of as "ordering" (1 Ch 24 3.19, Heb pakadh). Next to the high priests ranked priests of the second order {mishneh, 2 K 23
4; cf 25 18 || Jer 52 24). The related concept of organization is present where the Heb kUn (lit. "to estabhsh") is tr-^ "order" (Isa 9 7 AV, "to establish" ARV; Ps 119 133; 2 Ch 29 35; cf 1 Mace 16 14). A similar use of the term "order" is found in the NT in connection with the organization of the
ORDER, or'der (^1?', 'arakh, "to arrange";
rdo-o-eiv, tdssein [>diatdssein, taxis, tdgtna]) : "Order"
in Bib. phrases may indicate (1) arrangement in rows, (2) sequence in time, (3) classification and organization, (4) likeness or manner, (5) regula-
affairs of .the church (1 Cor 16 1 [diatassein]; Tit 1 5 [epidiorthoo]; 1 Cor 11 34). "Order," in the sense of likeness or manner, is used in the phrase "after the order of Melchisedek" to
tion, direction or command, or (6) the declaring of a will. In many passages it is difficult if not impossible to determine from the Eng. text alone in which of these senses the word is used.
translate the Heb 'al dibh'rath, or rather
The fundamental idea suggested by the Heb, Gr and Eng. words is that of arrangement in rows. Thus "order" is used in the Bible of arrang-
4. Likeness the archaic form 'al dihh'ralhl (Ps 110 or Manner 4), which in other passages is tr"* "because of" (cf Eccl 3 18; 7 14; 8 2). This well-known phrase is rendered in LXX kald tsn tdxin, a tr adopted in He 5 6.10; 6 20; 7 11.17, where the passage from Ps is made the basis of an extended argument, in the course of which "order"
1. Arrangeing wood for an altar (Lev 17; IK ment in 18 33; cf Heb Gen 22 9; Isa 30 33); Rows of laying out flax-stalks for drying (Josh 2 6); of preparing offerings (Lev 1 8.12; cf 6 5; Jgs 6 26); of arranging lamps (Ex 27 21; 39 37; Lev 24 3.4; cf Ps 132
is taken in the sense of "likeness" (He 7 16). In the sense of regulation, we find "order" as a tr of tnishpdt (which is lit. "the ruling of a shophet,"
17) ; of placing the shewbread on the table (Ex 40 4.23; Lev 6 12; 24 8; 2 Ch 13 11); of drawing up the battle array (1 Ch 12 38 [Heb 39, 'adhar]); and of arranging weapons in order for battle (Jer 46 3, ARV "prepare"). As a vb. "to order" in the older VSS usually has the obsolete sense "to arrange" and not the more usual Eng. meanings, "to demand" or "to direct." Thus: "In the tent of meeting shall Aaron order it" (Lev 24 4, ARV "keep in order"); "Order ye the buckler and shield" (Jer 46 3; cf Ps 119 133; Job 23 4, ARV "set in order"; Jth 2 16; Wisd 8 1; IB 1; Ecclus 2 6). The Heb pa'a7n (lit. "hoof-beat," "occurrence," "repetition") in the plural conveys the idea of an architectural plan (Ezk 41 6). Another word, shdlabh, lit. "to join," in connection with the tabernacle, has in some VSS been tr'' as including the idea of orderly arrangement (Ex 26
whether as a judicial decree or legis-
5. Regulalative act) in connection with the contion, Direcduct of priests (1 Ch 6 32 [Heb tion, Com17]; 2 Ch 30 16; cf Lk 1 8; 1 mand Esd 1 6), and with reference to the Nazirite regulations in the story of Samson (Jgs 13 12, RV "manner"), church services (1 Cor 14 40) and, in the older Eng. VSS, with reference to other ritual matters (1 Ch 15 13; 23 31; 2 Ch 8 14, ARV "ordinance"). The phrase 'al yadh, fit. "according to the hand of," tr''inEzr 3 10; 1 Ch 25 2b. 3.6 bis in various ways, means "under the direction of," or "under the order of," as tr"' in the last instance. The modern sense of "command" is suggested here and in several other instances (1 Esd 8 10; 1 Mace 9 55). He "that ordereth his conversation aright" (sdm derekh, Ps 60 23) is probably one who chooses the right path and directs his steps along it. "Who shall order the battle?" (1 K 20 14) is corrected in ARV: "Who shall begin the battle?" (cf 2 Ch 13 3, Heb 'a^ar,
17). The word "order" standing by itself may mean orderly or proper arrangement (1 Esd 1 10; Wisd 7 29; 1 Mace 6 40; Col 2 5). Akin to the idea
of arranging things in a row is that of arranging words (Job 33 5; 37 19; Ps 5 3), of recounting things in order (Isa 44 7; Lk 1 1 AV [diatassein]; Lk 1 3; Acts 11 4 [kathexis]) , of setting forth a
lit. "to bind," hence "to join" or "begin"; cf proelium committere)
legal case (Job 23 4; 13 18; cf Ps 50 21). From the idea of ranging in order for the purpose of comparison the Heb 'drakh acquires the meaning "to compare" (Isa 40 18; Ps 89 7). This is clearly the meaning of 'en ^drokh 'elekhd (Ps 40 5 [Heb 6]), where "They cannot be set in order unto thee"
The phrase "to set one's house in order" (Isa 38 1 li 2 K 20 1; 2 S 17 23), used of Hezekiah and Ahithophel, in contemplation of death, means to give final instructions to one's household or to make one's will. The Heb iawdh used in this phrase is the stem found in the later Heb
2201 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Order Ornament
etc (190ff, 218 ff), says that the use of the names of animals as names of persons is a relic of totemism.
gawwa'ah, "a verbal will" (Bdbha' Bathrd' 147a, 1516; BDB). Great moral weight was attached
But Noldeke {ZDMO, XL, 160 ff) and
in Bib. times to the charges laid upon
1. Meaning others hold that such a use shows a of Names desire that those so named should be as disagreeable to their enemies as the plant or animal which the name denoted. Some again (e.g. Stade, Geschichte, 1S9 ff) maintain that the two names here are borrowed from locali-
6. Declara household by a deceased father or ing of Last remoter ancestor, not only as to the Will disposition of property but also as to personal conduct. (Cf the case of the Rechabites, where the same Heb expression is used, Siwwah ^alenu, Jer 35 6.) Nathan Isaacs
ties and not vice versa, as Jgs 7 25 implies. If so, we must take the names to be originally two places, apparently in Ephraim, for the words "beyond Jordan" in 7 25 contradict 8 4, where it is said that Gideon came to the Jordan and passed over. Moore
ORDINANCE, 6r'di-nans: This word generally represents njjn , hukkah, something prescribed, enactment, usually with reference to
1. OT Use matters of ritual. In AV the same word is frequently tr"* by "statute" or "statutes," which is also the rendering of a similar Heb word, viz. pti, hok. RV generally retains "ordinance," but sometimes substitutes "statute"
{Jgs, 214) suggests that the two localities were near the junction with the Jordan of the stream that comes from Wddy Far'ah. The construction of the Heb allows of a tr "the rock [called] Oreb," and "the winepress [called] Zeeb."
(e.g. Ex 18 20; Ps 99 7). In one instance RV renders "set portion" (Ezk 45 14). The word generally has a religious or ceremonial significance.
The account of a battle here is corroborated by Isa 10 26, a verse which mentions the "rock of Oreb," and suggests that the great
It is used for instance in connection with the Passover (Ex 12 43; Nu 9 14). According to Ex 12
2. The defeat of the Midianites took place Battle of there (cf Isa 9 4). The passage in Oreb Isa 10 24-26 is prose, however, and
14, the Passover was "an ordinance for ever," i.e. a permanent institution. In the pi. the word is often employed, along with such terms as commandments, laws, etc, with reference to the different prescriptions of the Deuteronomic and Priestly codes
is said to be late editing (see G. H. Box, Isa, 65). In Ps 83 11 (Heb 12) there is a prayer that God would make the "nobles" among the Psalmist's enemies as Oreb and Zeeb.
(Dt 6 1.2; Lev 18 4). In 11 passages (Ex 15 25; Josh 24 25; 1 S 30 25; 2 K 17 34.37; 2 Ch 33 8; 35 13; Ps 119
David Francis Roberts OREB: In 2 Esd 2 33 AV for Mt. Hoheb
(q.v.; soRV).
91; Isa 58 2 bis,\ Ezk 11 20) "ordinance" is the rendering of 13312)0, mishpdt, judgment, decision
OREN, o'ren Ci^S* , 'oren; 'Apdji, Aram, Alex. Aran) : A son of Jerahmeel, the firstborn of Hezron
or sentence by a judge or ruler. In the Book of the Covenant (Ex 20 22—23 33) the term "judgments" denotes civil, as contrasted with ritual, enactments. In 2 K 17 34 AV employs "manners" and "ordinances" as renderings of this word. In 3 passages (Lev 18 30;. 22 9; Mai 3 14) "ordinance" is the tr of rripTBip, mishmereth, "charge," which RV restores. In one instance (Neh 10 32) ordinance renders HIS^, migwdh, "commandment,"
(1 Ch 2 25).
ORGAN, or'gan. See Music.
ORION, 6-rl'on: A brilliant constellation dedicated to Nimrod or Merodach. See Astronomy,
II, 11.
ORNAMENT, or'na-ment C"^, 'ddkl, "adornment"): In common with all the Orientals, the Hebrews were very fond of wearing ornaments, and their tendency to extravagance of this kind often met with stem prophetic rebuke (Isa 3 16-
while in Ezr 3 10 AV the phrase "after the ordinance of David" represents a Heb phrase which
lit. means "upon the hands of David," i.e. under the guidance or direction of David.
In the NT, ' 'ordinance" renders different Gr words,
24; Ezk 13 18-20). On this subject, little is said
viz. (1) SiKalafw., dikaioma, in Lk 1 6 and He 9
in the NT apart from Jesus' (Lk 7 25; 12 23) and James's (2 2) invectives against meretricious estimates of moral character. Yet the employment of attractive attire receives sanction in the Divine example of Ezk 16 10-14.
1.10. The word means lit. "anything
2. NT Use declared right"; but in these passages ceremonial and religious regulation;
(2) S6yiJ.a, dogma, in Eph 2 15; Col 2 14. In the NT this word always means a decree or edict (Acts 17 7); (3) Ti-apdSoa-is, parddosis, in 1 Cor 11 2 AV, RV substitutes "traditions"; (4) Kriffis, klisis,
Ornaments in general would include finely embroidered or decorated fabrics, such as the priest's dress or the high-priestly attire, and the richly wrought veil, girdle and turban used by the wealth-
"setting up," "institution," in 1 Pet 2 13. The term is used exclusively of the action of God. Peter implies that institutions, apparently human, such as the family and the state, are of Divine
ier class. But the term may be limited here to the various rings, bracelets and chains made of precious metals and more or less jeweled (cf Jer 2 32).
origin. The same doctrine is found in Rom 13 1. T. Lewis ORDINANCES OF HEAVEN. See Astronomy, I, 1.
These latter, described in detail under their own
titles, may be summarized here as finger-rings, particularly prized as seal-rings (Gen 38 18.25; Jer 22 24); arm-rings or bracelets (Gen 24 22; 2 S 1 10); earrings (Gen 35 4; Ex 32 2); noserings (Gen 24 47 ; Ezk 16 12) ; anklets or anklechains (Isa 3 16.18); head-bands or fillets or cauls (referred to in Isa 3 18 only), and necklaces or neck-chains (Gen 41 42; Ezk 16 11). Figurative: The universal devotion to ornament among the Orientals is the occasion for frequent Bib. allusions to the beauty and splendor of fine jewelry and attire. But everywhere, in Divine injunctions, the emphasis of value is placed upon the beauty of holiness as an inward grace rather than on the attractions of outward ornament (Job
ORDINATION, 6r-di-na'shun. Ordination.
See Ordain,
OREB, o'reb (niiy , 2"!is>, 'orehh, "raven," esp.
"crow"), and ZEEB.ze'eb, zeb (n^?T, z«'e6/t, "wolf")
(Jgs 7 25; 8 3; Ps 83 11, and Isa 10 26 [Oreb
only]): Two Midianite chieftains captured and beheaded by the Ephraimites, who brought their heads to Gideon.
As to the meaning of the two names, both words
are found in Arabic. Robertson Smith, Kinship,
Oman Ostrich THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2202
40 10; Ps 110 3; Joel 2 13; 1 Tim 2 9.10; 1 Pet 3 4). In grievous sorrow, all ornament was to be laid aside in token of mourning (Ex 33 4-6).
Moreover, the ospray was not numerous as were other hawks and eagles. It was a bird that lived almost wholly on fish, and these were not plentiful
in the waters of Pal. This would tend to make it a marked bird, so no doubt the tr is correct as it stands, as any hawk that lived on fish would have been barred as an article of diet (see Tristram, Nat. Hist of the Bible, 182; also Studers, Birds of North America, p. and pi. 16).
Leonard W. Doolan ORNAN, or'nan (1 Ch 21 15). See Aeaunah.
ORPAH, or'pa (HS"!!? , ^orpah; for meaning see below) : A Moabitess, wife of Mahlon, son of Elimelech and Naomi. Unlike her sister Ruth she returned to her own people after escorting Naomi on her way to Judah (Ruth 1 4 if). Her name is supposed to be derived from the Heb word for "neck" i'^l^ , 'oreph), and so to mean "stifl-necked" because of her turning back from follomng her mother-in-law; others take it to mean "gazelle."
Gene Stratton-Porter OSSIFRAGE, os'i-fraj (0"1D, percj; -yvxl/, gups; Lat Ossifraga): The great bearded vulture known as the lammer-geier (Lev 11 13; Dt 14 12 AV, RV "gier-eagle"). The Heb name perej means "to break." Lat ossis, "bone," and frangere, "to break," indicate the most noticeable habit of the bird. It is the largest of the vulture family, being 3J ft. in length and 10 in sweep. It has a white head, black beard on the chin, and the part of the eye commonly called the "white" in most
ORPHAN, or'fan: This word occurs once only
in the OT (Lam 5 3, where it stands for DIH^, yathom, elsewhere rendered "fatherless," and in LXX always ip^pavb^, orphands) ; in the Apoc it occurs 3 t (2 Esd 2 20; Tob 1 8; 2 Mace 8 28). There is no clear case where it means the loss of both parents. The Scriptures devote considerable attention to the widow and orphan, and the idea
animals, which is visible in but few birds, in this family is pronounced and of a deep angry red, thus giving the bird a formidable appearance. The back is grayish black, the feathers finely penciled, the shaft being white, the median line tawny. The under parts are tawny white and the feet and talons powerful. It differs from the vulture in that it
is that the child is fatherless. It is not found in AV of the NT; but the Gr word orphanos occurs twice, Jn 14 18 (AV "comfortless," RV "desolate," m "orphans") and Jas 1 27 ("fatherless"). See Fatherless. D. Miall Edwards
is not a consistent carrion feeder, but prefers to take prey of the size captured by some of the largest eagles. It took its name from the fact that after smaller vultures and eagles had stripped a carcase to the last shred of muscle, the lammergeier then carried the skeleton aloft and dropped
ORTHOSIA, 6r-th5-sl'a ('Opeuo-ias, Orthoskis; AV Orthosias): The city to which Tryphon fled when he escaped from Dora, where he was besieged by Antiochus Sidetes (1 Mace 15 37). According to Pliny {NH, v. 17) it lay S. of the river Eleutherus, and I^. of the city of Tripohs. The Peutinger Tables place it 12 Rom miles N. of Tripolis and 30 miles S. of Antaradus on the Phoen coast. Porter would place it on the southern bank of Nahr
it repeatedly until the marrow from the broken bones could be eaten. It is also very fond of tortoise, the meat of which it secures in the same manner. As this bird frequents Southern Europe,
it is thought to be the one that mistook the bald head of Aeschylus, the poet, for a stone and let fall on it the tortoise that caused his death. This bird also attacks living prey of the size of lambs, kids and hares. It is not numerous and does not flock, but pairs live in deep gorges and rocky crevices. It builds an enormous nest, deposits one pinkish or yellowish egg, and the young is black. It requires two years to develop the red eyes, finely penciled plumage and white head of the adult bird. It was included among the abominations because of its diet of carrion. Gene Stratton-Porter
el-Barid.
OSAIAS, 6-za'yas, 6-sa'yas ('flo-aCas, Osaias; B omits) : In 1 Esd 8 48 a corruption of Jeshaiah
(cf Ezr 8 19).
OSEA, 5-ze'a, 6-se'a: In 2 Esd 13 40 = Hoshea, king of Israel (q.v.).
OSEAS, 5-ze'as, S-se'as: "Osee" in 2 Esd 1 39; the prophet Hosea.
OSTRACA, os'tra-ka: The word ostracon ("potsherd," Heb heres) occurs in Job 2 8 (LXX), khI (Xapev RarpaKov, kai elaben oslrakon, "and he took him a potsherd." Earthen vessels were in universal use in antiquity (they are twice mentioned in the NT: ir/ceuT; darpiKim, skeue ostrdkina [2 Cor 4 7; 2 Tim 2 20]), and the broken fragments of them, which could be picked up almost anywhere, were made to serve various purposes. Upon the smoothest of these pieces of unglazed pottery the poorest might write in ink his memoranda, receipts, letters or texts.
OSEE, o'ze, o'se ('no-Tie, Hosee): AV in Rom 9 25; the prophet Hosea (thus RV).
OSHEA, 5-she'a, o'sh5-a (RV "Hoshca" [Nu 13 8.16]): The original name of Joshua, the son of Nun, changed by Moses (ver 16) from Hoshea (/ios/!e»V'help") to Joshua (j/'AosAu"', "helpof Jeh"). See Joshua.
OSNAPPAR, os-nap'ar (Ezr 4 10). Sec Ashurbanipal.
A fortunate discovery at Samaria (1910), made among the ruins of Ahab's palace, has brought to